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.. ../

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vci. VI xo.mOCTOB,ER, 2000

T

~Sri Miilini Devi is ever '\ictorious.In unio 1. i ' . t . h her all rite treatises of non-dualistic. der achieve the nature of divinepotency .

.~A.A.XXXVII

' - A R ' . ' A ' 'S 'H 'R A M ' " TRUS'-T' - . ' . . , . - '. , ' . ' .' - .. .' t. ' , : :. _ _ - . ' ~ " . '. . I ,

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Sri Brijmohan([A. S. Retd.) Co-ordination

Boar' of Trustees eSri Inderkrishan Raina

( ",ecreta.ryrr,usI'ee)S ri ~.I a .m viP rakas 1 DharS '. B " h - I K - ; Ir1 ' . flJ n .at. .:, auSri M oban kn shan W a t a d

Editorila1 Board :Sushri PrabhadeviProf. Nilakanth urtooProf. Makhanlal Kuki looSri Somn ath Sapro a

Pabli!;hers .-Ishwar Ashram TrustIs hb er (N is h at], SrinagarKashmir ,

. - d ln i, n u i tml . ive ' Office "'~Ishwar Ashram Bhawan2-Mohindcr NagarCanal Road. J am rn u Ta wi - 180 .. 2.Te l.. : 5 - -317 '9 ,555755

B,aRe:,1 ( )J f ice '. ;F- [ 15, Sarita Vihar " e Delhi - 1.Tel. : 6943301Tel ef ax ,: 69S :S6 ~1

O~-LI .b .~~2000Pri: : R s .. 21}~OO

P ro du ced. o n behal for Ishwar Aslin m Tru stby :(1 am iu n t Pd ntographics. Daryaganj Nt'" D ~hi- '. Tel ?428- ~56 :' . :127-l56

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3 I 1 f t r 3 i ( , q ~.tI +I.9-51 .....190 '7. .. '::: : . . _.. ,

'd'I t i l " f l . di~l J i4a=t I27....9 , . . .:11991

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tf~f(1~)Ofi lw'~~e~ ' ~'.:I, l , f t ~ ~ , ~ ~~I ~Hi~'~; ; f d 1 ~ " \ I D " t - I~~~''i 6t1 r~~~, ~t ~~;g ~2~fSI{I'l1 C f i Y fF i E f f ' t t l ' \ i I?l~~1 c f i ~ PHq~~1 : J , C f i It1 1 T d ~ l"ID '~ ~ ~ " \ i T h < q ; : t f l " -d'1e f i 1 T f f i T rn i] ~ I ~ {Z P r m a t n : 3 1 , G i4G I c t ~ I~~ ; f fR ~i "1~~~~~. "" ~t'\ ~ ~ nOf) IF:~:l~.JId Cfi\ ~ + 1 :~ : ~ 1 - 1 " ' 6 . .~!:I'o n I'~1-~.t ; I I~:n'~1 qti(ell Q ~ ~ ~ 'I ( Jf1' E f l : ) - - f { 1 1 2 htf{~' C h ~ t 1 1 5 i f c 6 a f l 6 f to I ' c n 1 ~"C.f) \ d - -Q q 1 1 ~ ~ L ~ ~ P i if~ 1 r l 1 ~ ~ , ~ R 1 E f i T O " " l ~ tn 6ilif tit (

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~ ~ 'd :~ n .ti a lR '1ftff~ q ? r rG ' { 9 1 ~; q 1 ~fI t l61rpQ t rtr~ ~ ~~),i1I,r it T 4 l 5 h : $ 1~Tf? f ~ fip;:ffl~6 h Y F \ 1 C 4 i ( ~ f q F(r~ r f r t T i ' - a f ; "m "If{ ~'~ ~ q~ ' I ~ l l ' q ~a 'i t 'fLq, F t f l 1 d 'l~tCfi(3iq~ ~l5lfj/:F11;1t(:I4j ~{uTI ~ ~ l V q f f ~ I~,~'~~1JI< C f i 1 i t~ 3 1 r T ~~,~'1 ~ QH4,:Cf i r i it ~ tl'ffi~f~' m~~ '@iH@~ \ ' :R ,~ il~~1~ ~ ~ ~ = e n d ''i t 6 c i1 , I { 1 l _ p . i " \ f : ' m l II III~ a m , T~J~ 'U t i 1 1 ' ; : ; q o ; q - f i h I tI ' ~ 1J1ll ~ I Q e I I c : ; s r r f t i ~ ~ ~~ T.iR ' ' c ; a t H ~ ~ ~ 3:rt l '~ ' c 6 t fi(1 ~ flI fi 4 4 5 i I I , ~ ' \I ' bf11~~~Jll~j 'q~'~(II' t l c f it ' ~ fi~ '(15{ ,- ' a t : q - - ~ c R - ~ ~ e f f r ' e f t : g &i{ fl tI~ ! I H ru ~ 1 ' 0 1 I C 4 = r t l ' c f i T d \ i i rtf'{ , J F " 2 f il 1'.

0"$ll iU H ~ 3 l f Q " t i f r r q R ~ c f ~ f c h G f ' ~ - ~ m +iFtfli-'~~l~~~'m' a : n r ~~C41 .to~ ~ - 'il il ~ ~ .m~TT % f c H 1q~ltfrt 31RYi1 i f '~ 'VIt1~rf1~H1~~I 1 5 1 1 ~ Ji~lljcq~~f ~ 3 1 i j f 1 1 R t ~ f c i i i = = t ? f ~ ' w t11~ '~~: i j '#'~ @l~C f l { 3 = f q r f l '3flFt f '5 I t ; ; 1 1 ' ~ ~ - , 3iIfIq ~4 ~ 6 1 1 E - H q { 1 1 1 ~ mq- 3 ;l (4 ~ i ~ r 4 1 tl{f~1 4 ; Q ~!1 f lI T ~"3{r~n~'fEnw 4'~llIiI i f c r , q f ; f a ' ~'t1Efi ~n~ '~ 11 ,c il i1~q i~ e ;R4 d rf li6it r e n ' " ' r Q ill I( -- ~ -- ~(g ~' en) ~ fq c ? I , I l l ' i

e I q iI16h : : 1 1E r a f r l l q; ' i f i w , I 3 4 ,q P 5 H f I ~ ~'~~ 3iCf{if(~ ~ooo

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,with 'VinI8"rs inI Sanskrit Commen a ry of' Sri "'~iem,a'r~jaIsvara Sv aru po Sv iim i Laksmana Joo Mll /1 'arQ,"~ !

atel It f i r E r " 3 ~ 6 1 . ' . : 'INow second lll

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- _ r -

secretly, -34'A;1{ 31~'~in.ward~y being one with ~' -w{@\q,~' the Lord.3t'fI.~q4herefQre.,61'"flrR~rJ.;r~-'~beetymologica explanation of Mantrapoints to "4 .ii ; ; . : . ~ 1 q 1 " ~)q ..~{ l fi {l 1 ~~~IE . f l , 1 4 P i ~ ~4 f ( " i 4 ' dl=de liberating over thehighest l ight of Lconsciousness, ( ? T ~ . ~ t ;,44j;Q ~:j.IHII{ I~ ~'~141~~6h : i t ! U I '~ ~ , f : tt l )=~.~'II ~ - " 4iifl l '="3f mean- P rotecti 0[1 }-lY I g . ~ 1411v4 &;,-tern.l rn na t ing: the ,._ L. i 1 ~ , 4 ? 4 , e : til(+world full of (fjfference .

There are two sections 0':' mind, both are supreme or Divine, Ist.ectiou el f mind is a thought 'of sacred world, Second section of mind issa cred thou gh t 'o f an aspiran t . W ho is practising in the' way ~-thalthought i' said to be exposition of ,q 'F:1=,n}e.anssacred world. The rise ofwords in internal mind of an aspirant is also mantra 'because 11eis fullypurified i n worldly and outwardly,

Mind does 'n ot m ean mind .. It means that y O I W l become aware of~ supreme con: .ciousness. So that mind is said to 'be when yourself isexpo: ed to your fullness that : i , , . ~ftl'4~r,--c'ollscjolt~n,essi..two ,ways.Y! flI14" l 4 l f 1 O O 1 5 f ~I'~:u is called the ~!~ of external flow ' ~ : p t u P : . t 4 ? S f is the Mantra ofexternal and internal flow, External flow in internal world. and . 'internalflow in external world. First is 3 = i ~J(Jwhen irtakc: place it ~Slexternal flow,Second is '1q(J3iJ when i'~takes place it is internal. When ~ takes place,it is COll1111g out of your St~Pl].:;tl1eGod-consciousness to objective God .-consciousness, When. y'ou rise ~IOobjective God-consciousness with yoursubjecti vc God con sciousness that is ' l i " t f a : r ' ~ These are the states of l i111q IB u tglt .1 l~ is stale of sacred word N ~ , : J t ' , . It j s only external '.It is risi ng insidean d o u ts ide , . 11is borh w ays ris in g. It is , on ly a k in g of rising, It i~non of: ~ a r ~ jn , g . . This is supreme rise, Thus 'when it r u s one way rising it is tileexpansion Qf'~~~When both way's, you , rise that is ' W U I ~ , . ,

State of' f~tr-thlou. ~h~w ill 'b e said {'O be 4 . ~ ' because ~ . : t i s not written,! i . " . ,

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I it is secret, It moves in sec ret world 'One who recies this wi th conscio u s '-n ess in OJIC:'~S0\, n sel f he .ees this whole universe as his own expans ion

. : I I '",~" , ','",;j " , "I" 'l ~ L .'d - , : '. ) ~ ' 'T - h - ': , . , " iskr : ,," j '!j, , "",, il l"" ~ { t :" . ~ . , ' , , '" . , . , -']I':i;tn e ,ex.p,tU1S,ron ,0 " I or .'.'rva, '_I t ~ , VVt~ y ~.s, .nown nsCOH11tl1.B oiu II 0111 ~11S~eto external world. .- his 'is,~ II'A le' ~

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So' is said that this. is A~ II ~+'3{~ Ji1~ 111ean.S focussing your mindto God consciousness and ~ mea-IS it protects on e from all sides or fromall. bac effect ~or r01TI a ll ou ts ide sins,

3f~'~ : q ' r : t i t ; a t H II 'F c r l1 ~ l~ ~ ~ I ( 1 . I t i i lv {4 1 ,4 < ~ . 3lfU~' R l i 1 1 ~ i '4 . ~ : ~ r~1 5 I~ m .~ r '- ~, 'ff 14~ ~l 41~/f~9 L J ~ J i jS ffi ~ :-4 'v ~ ~ ~ Pi rtV -d= ; : n 4 1 = 1 1 0Ii it ,q='I f ~ -qr~ i? + . : n ~ f Q ;"I: t t s = I. 1 1 ' 1F e ; n I ~ efi[~ ftrZlU ~ ~ U; ! J 'rj ,IIr a n I f : u T f t = r n3l '.~-..OW it . is explained inano ther way', 1 = 1 ~ ~ q d'l~F c l I f t q

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,.

considered, lTRti':'~p()yler or energy" aroqlH-imperisllabl.e'l 'q,(lil~=o fairone (Parvati) .. ' ( 1 2 : 1 1 ~-wilbout her, r~I 'OCht1I I : ~ 'a l lthose mantras areuseless, -~1;rG~\lqfl .=jLlstlike the clouds ofAutumn producing no rain.

~ In Tantrasadbhava it is said that the life of mantras is that imperish-,able energy 'knO'W]1as Sakti of supreme I consciousness and without thatJenergy all those collection of words, namely "Om Namah Sivaya" or

other collection of sacred words are not mantra at all, They are as uselessas the cloud, of Au tu mn which come and go, without producing , a 1 1 Y rain.

~ ~lcif io J 1 ; q f i ' r i j d , ~~Ii'g'=']n Srl Kanthi-Sam l ita, it has been said:,-1 7 ~ . s .q~ ::'~W"s~ ,tI'~~f '9 " ttl ijfifFtf *~IT5I1 I1 ! . . . . . . . 1 . , . . . . . . ""'t"ill"'ill"" ' 1 ' ~ ~ c f 31;;:iu;rr t e t iC I f 'g '4i:1 f fl II1 J ' ~g~-differenl is, tI; ;.t :-mantra", 1f~'s~-dwfferlents, ~-the practiser

of man tra , '., 6 f i ~ ~ i 6 I ' 1 ' = = - . w i l l never be f~!~fa=succcs,sftl~, ~[=ittt1-thi8knowledge of the' supreme ] C ' O D , S C I D . ' D u s l l e s s is the root, ~ " f I c i - o f ali this,3 i - ; : ; q : 2 I T +without it .~d l' ffi J i i : 1 1 r~t-fh'f!mantra 'W : ! I J 11,01 be successful ~

One w hOI fee ites mantra for the sake of realizing God will never attainthe reality ofGod-consciousness. One th ing be should remember that heshould 'be awake of flow of God-consciousness i.e. canting out fromsubjective God consciousness to' objective consciousness and again from- objective con sci ousness to subj ective consc i ousness, Without this type ofknowledge a 'mantra will never be successful. Thus the knowledge ofdivine l-consciousness alone is the root of all this.

1~r1 ~' ~ lfrr e q fill 'QF{1 lqIF e:t1'"l~lh lesame idea has been explained inSpandakarika also inanother way:-,

~ ' + t 1 5 1 '{lU'Sfi F 1 i I fl '1 tt!t R 1 1 1 iii!:If J R u ~ : II~fI5I{1~ - ~ : r f I ~ ~to gether with the mind of their devoted practi sers 'the

mantras. ~ ftrci ~fli[Jilr:~tbene~oreave the characteristic I(Jf Si ,v 'a~The Mantras together with the mind of devoted aspiran t 11aV {~,he:

characteristic of Siva i.e, the mant ra s are endowed with the qualities [If.. .Siva,

,"

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il l 'I; : ; 1 " : lfrQen :: ~: ~ I ' IPrayatnal ) sijdhaka~1The cause of attaining this mantra is one's own effort. Or for such a

yogi continued. effort to be with attentive God-consciousness,'tr~m l~ ~@ q ' ~~ ~. ~~ffil,.l1\, ~,;ifr!f~q]~"1K~ -W.trc-r"'UrtJl . : ; : p i f i a ; $ l

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3'i1~ifngi:l~-afte.r expanding", 'q~qftf-ru'ns after the target, Cf~~si .mi l . a r ly~~,:) the light of the self lor that Supreme Prakasa , q{i{l,~~~ fairone(Parvati) aftOll~~tilq'-inDieflight or through excessive awareness ~ I ~ - F f f - r u n _ safter,

0 1 Pa.rvat~,~just l ike a bi rei ora V ulture, roaming in the S K ' Y , whereverobserves a pieceof rn eat heattentively 'with force holds that piece ofmeat,in, the same "fa}' the great yogi should draw forth his mind to the light ofthe self

Just like n aJTO'W is placed on the s t r ing of bow and is sent to anycorner after expanding it, in the same 'way that Bindu-that SupremePrakasa is a , .ained through ex cessive aw aren ess in l one flight,

a: I P - . l - , { ; . f l r c r-ii"a i d at another ' p lace al.s0: ,-n~j 6) q'::jt fIl,\e) ff:'~the - 0\' ledge of a ,ware 'ness is th,e sta te, of mantra. ~Fdll3i~I i? (1e f 4 C ( ~ ~ 31qld 'Ch"R \i16 gpl~: t 1 ,;:rlfl ~ m ; : O C : ' 1p1,: (an 1 1 ) ~ ' r e t Efi t f , ~ t ( : : : : :

'"Ql Udhl,S'J~(i4e. j ' Qlllqlrrt ~ f f r ' II :o!1T ~:~q'(Q 6 h i 5 l - , I : : ~ aicpdCfi d b J ~ t 1 1 \ 1 : 1 ~ r ~ ~ R u l ~ldlF~ Yfitflt1 s e = q S 1 f : ! ttd,~ ~ '$fll~I'PfWrfj,~,-

3q1 ( 0 1 " ~'1e 1I'm 4 l : : Q . t:alll f & I - ~1ft1tlrrf~~~'n~lt"Rnl + I qlqRi: ' " idn": 'mt:lCfi~ 'ml,)a:rsf fu=ill this verse, t 1 G : t\ . -~~"-lillke that 3I'qir1cifi='natu.rlal~'~ a~ ,11

it:tA'1-absolute~"y' spontaneous fr0In. the centre elf the heart, ' l i r tn l~: .~thegreat yogi ~ l:r=r:=lni.[},d ( C h " t f ) (should be taken ,as objective case ( f C : . f 1 1 ~ 1 IfE f~ ) ~ -lOI upreme Prakasa, '~Cfi,~-t\-lR 1 fA ' e t 1 i : e H' " l t1 i 'I~q ~ t1 l~drawsthe m in d 10 {he highest light of sup l reme I con sc ion sn , esg 'oijT~than,~f & t ~ - , :~ l i t Efil 'll:-bindu the highest light o f ~ , e l f , a1 Tlf fbf1 'd 'QI ;qt1~& li 1 , I = = - b y ' naturalactive effort of~qvf (thought) lor Q,~n:o~:~th.rolu,.gb,excessive awareness' t : 1 ~ I ~ f f 1Y'fI' lFt1 ~~f.-mea.ns runs or expands, 'l(tI,~ ~,~ rq~ ' i"Of fi .. -=the sameidea. has 'been, expressed in the following verse of S 'pandakarm,ka : :~

~ . q ,q dl+this on ly is the man ifestation. in themed ~ater' s mi nd, of thatobjec t of meditation th e w il l in g practiser gets unified with that self.(To be contin fled)

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Ij~val'a'Svarispa Sviimi Laksmana Joo MahliraiI I 1 : . /: ; 1 : \ 'II~ q~-.~ In: ([ : : ' 1 .lin s t ' ~ f Q ; a F i t ( l f I " 1 1 1 6 1 1 ~f t ~ ~"I ' iSe:rQI w c r ~ f A f A 1 ( ~ V l I C h I ' '~l:I ;1(.'1 i!F@ I rqa tr ~' F ; : { ( , ~ ' f , S ' t J i f f . r q , f ~ r fW i 'filIH:, trl3(1u Q q ' a 1 1 4 ftii-~Tii'1 1 , : C h ~ a u f ~ 1 ""ftr q r~q r rt ~:; II P I I P i lHlIf : If a t J I i@ I F d ~ l E t ;{Jl{f4 l i t , ~ W T : . 3 1 q r f l ~ i . .t f . t i I J " j f l h i i l F f fIy\ 4 ; 1 ' (fn ~ ~q I 1 1 ~ . lf5( "I i f I , n t f . : i \i t tfFH'11D\"ares.a navarandhragi i i : hrllayQgova.~turgalJ~e,so mahanJa lJ ,dadya 8 .t ra~~abam I rooaiuWlml lvaclha rasaktyiuma kaM l./ciddevo 'tha vimarsasaktisahitah :~Q~(_gul)yan~alt.gavali~rlokeia.Q.' karaniini yasya mahima tam netraniitham stum ah IIvigaku! bf I .QvadtU1J!ga, rY l l r iz ur IklaJrl~ srayatl hr1klljcui.du:u.:"ati.lprasarati paramiinando yatra t 'ad i sarc{ lnan l iaya t i IIif ~ . , , - Q f ' ~ : ,

tam netra niitham stumahI b O I W to that netraniitha (Amrtesvara); netraniitha means "wh Ii

f ond . of third eye who is alway desiring for third eye, I bow ' to that, .netraniitha [Amr esvara) ..Th i s L -'one rorrn of Lord Siva where predorni-nance is there. for the third e:ye~Thethird eye produces D '_ ctar, It does notproduce only fire, t produced fire on ly when the Lord of Love tfil'4~,qwasto be burned ..Otherwise, it always produces nect r. Wh,Q is .ond of thatthird eye, I bow to . Iim,

t l4?l 1 4 \ f 6 ijyas) a mahimiiNow who's .mahin a) glamour ? The glamour of His body L a

follows;

Dvli:resQ navarandhragiilina arandhragiih mean s the 'n in openings of the body', Generally

we Slay tha t there re n i n e openings of the body E One is openings and theother is organ, e~g;.,we ss y 'the lorga n of eye'. It is n ot t il . . organ of ey-:, i t

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I

..is the opening of the organ of eye. The or,garl of eye is something' else, Thisear is n ot the organ of ear. It is the open in g of '[he organ of ear . 'The noseis the opening of tile organ of ' the nose,

These nine openings are called navarandhragiihs, H e (Arnrtesvara)does not have this k ind of body but He bas body. These nine openingsindicate 't he' n in e ,flJtll-lotd,olorkeepers't~ of HiS ' body ..Actual ly ' H e does nothave nine open ings as we do. H is n in e. o pen in g s ac,e nine doorkeepers,Doorkeepers are the nine incarnations of Ganesa, Doorkeeper of Lord

" '"Siva is Ganesa, Sf] the doorkeepers of His body are the nine incarnationsof D 'v'a rlesa (G an esa ).

' 1 6 1 = 1 1hrdayago-viisturganeso mahanJ ~~ ." .~

And . tile Ilea!Gane s a , His ganapati, His son is hrdayago, in H , I S heart,~is the indication, of His hea rt , L ord Siva does not have a heart, But in place .of the heart H e has Ganesa, Ganesa means His son. And this Ganesa is

> vastur which means the director of viistu devatiis which are one 'hundred-:gods in number. He resides in . His heart, Whose heart? Amrtcsvara'sheart ,.

~'Ii i d l " tI ' I ~ , :iabdad)1ii guravah

Now in place of sabda. sparsa, ri ipa, rasa, and gandha, the five .sensations 'of the senses, sound, touch, form, 'taste and smell, In Hisuniversal body these five, ~tab'dajsparia, riipa, rasa and gandha, are n o tactually these five because H e is n ot hearing, seeing." touching, etc",because He has nothing to do with these. But in place of these a r e . g u . , t 1 v , a hthefive incarnations ofMas ters and these five sections of Masters indicatein H is body sabdu , sparsa, ru pa , ra sa; and . gandha. And , these classes of'Mas te r s are caryii siddha, melapa siddha, yoga siddha. iakta siddha. andsambhava siddha.

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TIle first section of Masters are caryii siddha Masters, Carya is thatkind 'of action. by 'which you enter into God Consciousness, For instanceyou smell, 'you taste, whatever yO~J do you will 'b e directed into God

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Consciousness, 'This is the way carya works in the supreme body of LordSiva, Caryii takes the 'place of sa b da . - -

Sparsagoes usmelapa. Melapa means the union ofsiddhaandyogini.When siddbas and yoginis arc united in becomes melapa. The union ofboth ..upreme super sexes, this is S akti and ,Siva.

Rupa goes toyogasiddha, RUjl,{1 isene pointedness. Yoga siddhas arethose siddhas wh,e have alta ined the state of God 'Consciousness b 'y yoga,

~Rasa tx:e t o o . ~ ~ k , t:o:'i C ' 1 d .d h a - S a k t a $ ' 1 d d h a s are thO'~I~ C :, 'I "d..-d h a : s : -w h o a r e:i< - > : . : J i i i . ~U, I~,U~ ,- m ~ - U~. _ . l . . . . . , , , - (''''F ~ , _"- 0 , U!.,all around merged in i:a'ktopa yo " They are absol utcly merged in s a /d , opa )' u ..These siddhas 'have mastered , iktopa,ya therefore these siddhas are called, k . id lhakta smu ras,

Gandha goes to' sambhavasiddhas. Smell is just recognition, Smellindlcatcs recognition, WIlen you recognize your own nature '[hat is

. sa,mblla.,va siddha, Those Masters are srun,bllLlV'3 siddhas who just. areestablished inthe cycle of'IJ.faty'ahllijiia (recognition),

So sabda, sparsa, rupa, rasa. and gandha.: .Jn place of these inAmrtesvara's spiritual body there .are five classes of Masters.h t, ,~' " 1 I ~ , ( ~ , 1 '6 h tillUI~,~t J . fM 1 ffl ih

samiradasakam hiadl,lara~fakl)"atl"la,kaI11-Adharasakti is that en,ergy of k&II .1( la i inTwb. ic 'b is residing in H ismidadhiira cak ra , This is not the fo rm ation of breath there in Amrtesvara's,body ~For us it is 'the formation of breath" When kundalini rises in u s it" I ]takes 'tthe form 1 0 1 inner breath, inner breating, Bu t for H im i t issamiradasakam which mean s in this whole universe you will see 'tenlayers of va, ) , 'upat l lQ"S and these ten layers have separate formation andseparate action. This layer inwhich W{~are situated is the first layer. Andthese are called dasu viiyupatha, the ten layers OfV{IYU~ There are differenttypes of these vayus which are si tuated, In this ether. sarniradasakam is

-. ,A e : , I '1 ' I'h . k Th ' " , , he b d '"L d S'rtesvara s muiac ,0 ra ca , ra. .: .a t IS, it is 1n the body 0~_or ." 1va,~ f ( J l s ' R l ' P c r n : i f v r m r ' = a r l i n i : :

ciddevotha 1imarsa ;fllkti sahitab,Ciddeva which means "Lord of Consc iousness 'I who is always united

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vigulati bhavadaurgat rl:lrh ~Huk~'l.ff/b ,(rayati hrtk~icuil k.ClL"OI" i Iprasarati parainitnundo yarra lOLfljart'{Jlu~n)jaytllllifalLQ (where) In who e worship vi talati bhavadaurgatyam the

durgati (t he .p at h w a y ) of this " n iverse, which is towards torture, pain,d, ath; towards everything sudden i n g: miserable. a lw ay s rn isera b e. takesits ell' .so in whose w , u sh iP I. he misery of thi LUl iverse i'pu t to its en I,an dIH(Jki\'c/;,,":rlb srayat i th e n oss es sit n I' f the w ea l th of sa l vation appears , isowned , and in whose worship hritkajatit kacati the lotus of th e hear tb loom s an ti prasarat i puramanando the Sup reme blissfu l sta e flows~from all sides, tamJar " CU 1G i h juyat i L l tha t worsh ip of Lord Siva beglorified always. ~

ife is ah, f ick le u s a drop of w ater pen d in g on amass ot clo u ds, ta kes a w a y by the wind '~Our enjoy-men are 1(. " un s t eady as [h e lightning tha t flickers inthe midst of clou d , '. The prez su res o f yorh a re a.('s l ippevy as w a ter. With th es e re flec tio n s in mymind I have subdued hem are under the provice ofIJ eae an d tran qu il i ty"~

'f{JI]1- Y ug Yiisishtha VllirclgJ akhavda.

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' " \ A T e i n In dia have ever been enjoying freed a In.in th in ..ing. Even intheancient t imes , when religion was a grea foro among a l l the n at ion s of theworld and when our ancestors a S(I were extremely religious-minded ..there existed '..uf icie ntvariety in the .' 'a y of thinking of ou r people. There_ ,-were belie: er ~n God, an. there wer . athiest L a),SQ. Theistic conceptionsabout God ~u '0 \1. re 0~.if erent t~ ' ..' and people were always free toargu,e and to -prop~.l ate and \1 , ere ever prl pared tal listen and to di ,CU~.They ' were ever \\ i l l ing ,0 be convinced and were never afraid of 3J1Y typeof a n t e g' ui ~ I l 1 . C n sequ e n t ly a ll the view , ' T I d ' 2 1 ' [ hs were tolerated in...... I.this c untry, This ,reedom of thought gav'e rise to different theories aboutG n , ' , d II

There . ere a heists who ar kn own . as Carvaka an d w110 den ied , 't hevery le~istence of God. and did not believe in. religion, Then there wereearly .u ddhiJ ,t~ a nd, J ain s W :0be. ieved in religion, praised good actions,hated and condemned sinful activities. had firm fa i th in the ' theory oftransmigration of soul and accepted th law of Karman. Bll, t y did notaccept the e .i : renee of fJny God en forci n g 'the law of action and its reward.:: one of the' e scct: .' id ever beli e in the authority of t re Veda ,,"Thenwe come to, the', edic philosophy of Purvarmrrramsa. The adherents ofthis phi losoph' pn ct is d Vedi .. religion, . 0 shipped Vedic god." an doffered oblati '11, L O them in the sacred f ire- bu t even they did n .t believein the e istence fany Supreme God. c ithei as the sole p res id i n g deity overthe creation. the prese, vation and lb . dissolution of the u n: verse, or, s the"ast .erenfo' cin g the law ofKarm an , It is only the later MIrn a .n sa ka s who,under the influence of other school of ndian philosphy, accept theexistence of 'God HS the over-lord of all the Vedic gods.

It .eerns that the earlier Sankhya philosophy of Kapil atwhich has le f tsome t ruces , in the Upanisads \V>., suff ic ient ly their tic i.ature, hu t the1ter developm en t of th ..s school proceeded more or less on part ia l lyatheistic lin s, The S~'nkhya,~~ l ike tile Buddhists an d the J ains C n bec l a s sed as se [11 : i - a the 'i s ( s ~ he ca u se a 1] lh e se l re e se c ts he l i c v e 'i 11 t 11e 1aw 0f

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action and 'its rewa d but do not accept any authorir that mazes andenforces . '1 'at 1"w.' he Yoga philos . ' p " y also does no go much beyond intheism. It accepts t ie existence of an Isva ra IG od .1 , i t " . . an everpure andeverIibcrated sou! who . i ~ the preceptor of . 11the an ient prec ptors ,. This -_philosophy doe: not co. fer on Him ,n y au hority t .reate, t .p .eser e orto dissolve th e uni crse.:and, thus, i t does not accept anykind fGodhead'in him.

.. .T e Vedantic school of Gaudapada and Sankara admits tha theIsvara (God) L : all powerful, omniscient ornn ipresent ..and omnipotentthat He at Hi '.' will creates 311d dissolve' 'this uni erse con iisting ofnumerous subjects and objects and that 'He is the Lord of the wholeexistence naking and enforcing its laws of action and its reward, But at' the same time tile Vedanta philosophy ( leaches t ha t this universe doesnever .xist in reality; it only appears jus llike a ..rear a ir jugglery i, 'Theabsolu te B rahman above i.s a ,reality. It L "that , Brahman which appear asIsvara (God), as. lTv'a (soul)" ' a n d as the 'p t l l l .omena1 umverse b e - c a u . s e ofsome beginnin ..gless ignorance corm dowa to U'I from our previous lives.. " : 1 ei bier God, n or SOLI), n or the univer sed ie s exit as something real .. heyon ly ap.pea r 'be'C81L lSeof Avidya ....gnoran ce . hich is never explicable ~SoO D d and His God ead enjoy D i U Y a vi ..ionary existence like that of amirage and do never exist in reality according 1 0 the metaphysics of the.Vedan a phi losophy rE_ erything other than the Br ihman is nothing more. nan a son of a eunuch and the Brahman alone is something real, It doesnot possess anything like a qual i ty or ,3 . particular at -11,but" I selfevidentas the only existing thing" Thns the Vedanta philo oph; 'I 1 _ , 0 inot strictlya theistic one. I I _ ' comes nearer to the Nihili .t ic : iews I f ,aga r jun ' _ thegreat Buddhi .tphilosoph. r,

The rea l ly "heistic schools of Indian philosophy are tho .:e O ' ~ "(a) Nyaya-Vaisesikas, (b) Vaisuava, and (c) Saiv: ~~'The Nyaya-Vaisesik aphilos rphies teach that God is a SuperBeing P 'D s e ssed of th e knowh .dgeof everything and the power to do e'. eryrh ir ,g. .H e ~ different from . oulsw h Q are' mmero t\....nd 0,18.0 from the elemen { S 1ik a to ( 1 1 = : ' lime ~:..pac c, .t~~Souls are involved in cycles 1 0 1 ' tl-ans.CJ1.igrtltion because of their p~lSI~actions ultimately c :U~.d by their false knowledge- whi: .h has no 11'eg~D-

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n in g, IG od feels pity , .r 'S u f ferin g souls and crea tes this u n i verse ou t ofa tom s for th u n . Sou " s C~n get the rewards of their actions in 't his . rea tio nand can achieve rea- knowledge also. That save them from furthernan nnigration, God, according to hese two schools, is the Lord of theunivers bu is dependent, f irst ly, O 'D atoms which H. has to collect an duse in ere, tion and. secondly, on the past actions of sou ls in the light ofwhich he has to create worlds, bodies, senses and organs for souls ,.H e hastobe ever busy in cr ating, preserving and dissolving this existence andthus is not sufficiently free and independent,

The V ais , .avas have gone a . tep fu rther in ' theism illmain ta in in g tha _G od. is absolutely self-dependent; world and sou l a re m ere manifesta-t ier of this energy lan d H ie by his innate nature, creates, prese ves anddissol ves th i s phenomenal exi stence W'~' hour depending on anything otherthan himself. The Vaisnavas are divided into foursects. Some ofthem s , a ythat then is a partial un i t y and partial diversity between God.~on the onehan d, an d 'ou ts and worlds, on the other .h .nd, Others believe illcompletediversi ty an d 'the third s ect believe s that u n it y and diversity are ma n i f es tedone after another in the cycles of dissolution and creation and that.. .theref ore both. a re correct, The fourth sect, n ame : Y , I the Suddhadvaita sectofVallabha believe in the absolute un i ty of 'everything. The Suddhadvaitinsdo notbelieve ill the existence of Maya Of Avi y 'a as the cause of ti leappearance of the phenomenal existence, TIley say that the Lord throughIus ,own inn ate energy makes hese phenomenaappear in .,is own s ' l '.,Heis D [ O t .dependent D in any th ing other than i l l s energy, It i s His nature t h a tHe appears in the form of a limited oul, transmigrates, is involved inignorance, achieves rea] knowledge and attains, as it were, His ownGodhead through it There the principles 0 ' the Vaisnavas are highlytheis tic. bu t they tak e 'G od in the form of L ord. N arayana o r L o rd Krsna an dtake H is en ergy in the form of Laksmi or Ra ,dh ika~They do H,Ot preach theexistence of God without a form, They believe in . the existence of some.part icu lar a ', ode of God 'w hich is m ade of pu re substances .. t is n am ed asVa ikun tha 811d. comes! to be a sort . of a superior heaven. This view of' heVaisnavas brings their teachings closer to mythology than r I philosophy,So, in spi e of being strictly theistic, the outlook of the Vaisnavas is moremythological than philosophi .~while the Vedantic ou t look is strictly

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philosophic thou gh ss theistic, The V'eda_nta ,~therefore, i, more popularwith schola r "an d hin ker: than the V ais nava theories,

I ! ! l !

The Saivistic theory is, on the one hand- isolutcly philosophic and,. .on th e other hand strict ly theis tic" The "a i' a." b Ji'e' e that the rea l el falone L metaphysically true. There is 110 Jimit. tion f JO Y kind in that selfTime an d space do n ot l im it ItThe self ulon has realexis ten e andeverything el se has only an imagi Llary ex is t , n ee. The ~ ,~,fi',~ver self-evidentand self-conscious. Its consciousnes ~ a sort of stir in its existence.'very thi g, xis s in the sel f ill t i le formof I, el f just I " a l I tjle part ; 0 ,.a tree

exist in a seed in 'he form of seed. A seed is seed ' nd alone, Thereis no trace 0' either the appearance or the name of a tree j[) a seed an d yetthe n ame and th e a ppea r O ' D e o f a tree do exi st i n a , 'e, d. In tile . ame 'waythe self is sc] alon e n d there .s n ot an y trace of the phe . nomena l u n i ,er'iein it .It '. ' an un l imi led I~an d 'I alone; .yet the whole objective ph n ome taex is t ab- orbed in tha I in su ch a way thar its ob jectivity does n ot appea rat all. Ition aC'OUflL ofthe sub t le stir ofthe.consciou .ness of the self thatthe obiective exi: rence starts , ppearing in its objectiv nature, This is the -

- ac ivity of creat ion, ofthe self Then this existence keeps on appearing forpretty lon g ages . This is his activity of P i[ sservai ion , A f t : r a on g t ime ' hisobjective creation gets again absorbed i n to the self and this is tbe activityof absorption of the self, TIle .'eli appearing as a limited soul conceals his.real na t u re which ~s ree from all limitation and this is his activity ofobscuration. At timesa soul recognizes his forgo ten nature of l imi t less=n ess an d his 1 .'"Ius activity of revelation, The self is a lways keepinghimself busy in these five activities 'with respect to different worlds andsouls. This he does by virtue ofhis nature and, doing SO; he a lw ay )existsin th is u n iversa l aspect, But, while doing .o, he does n ot devia te even a bitfrom his transcendental aspect which is one complete whole _I' and that, , . .aI01.1e. ' I he self is the Parama Siva or the Absolute God. His transcendental~ ~a peet is H i , ',Sivahood an d H is un ive rsa l aspect is His S ak tih co d. 'TIle fivea tivities of creation preserva t i on " ab sorpti on , obscuration and revela-t ion are ' k n own as this f ivefold Godhead H e manages the sport of H isG o dhea d by mean s of H is innate stir of consciousness which i s . not in anyresect different from Hi' . So He is absolu ely self-dependent. Thewhole universe is o n l y an aspect of " H i . .verything, . zerything i~'He an d

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He. is _.verything, He is illeverything an ,d.He is beyond everything. Thisis is nature and :his is I . .. . Go dhe ald. Hadhe not 'been, po sse sse .. of hisnatr re 0 ", indulgi ng in the five activitie: of Godhead, he alone would , 'haveexi ted. rHe also may have 1 0 _ " may 110t have e, ~s ed at all, for who 'wouldhave ques tioned or establishedI ~.existence ..But exists, an d exists asA b s o lu re G od. ,t nd conscq u e n t 1 , Y is ever in du lgi n g I u x u ri ou sl y .n the J i v e .activi 1.:10' 1 isGodhe d by His own nature.T le inexplicable ignorance,atom .~,Karmas. etc., ,appe . inthis drama of Godhead at different: rages,b L the root ca ise of aU these SOUJ~es of the unive s e ~s, tile SupremeGodhead of the Parama S i V ' 3 , according to the Saj . a Philosophy, In this~ .'way S: ivism is the only school of Indian philosophy 'which accepts andexplains thei III in its highest form and yet is strictly monis .ic :n view and

.I'philo op 'ihic in '.haracter. Saivisrn is a s theistic a s Vaisnavism as . philo-~ ~ .sopr .C _I ,_ ihilistic Buddhism a monistic a th Vedan ta l , as real istic , a .the c ~n chya, . I. practical as the] Imams.:ai and, as logical as the .'..ya .ya-V'ai. ' . ~ i a, Bu it is , a 'pity tha t su ch a : 'well developed school of Indianphilosoph- i " 'ery little known even, in India, much ' I .SS, in. any otherconn _. 0 tne world,

- . . . . . . ~~~! E f i O l I j U l l th't! ~~:r:J ft:~ .. ~ . J f 4d~ ~.1 = 1 ~ J . I ' \, : tE"I~el i t'}~~e ; : 1b~,(~ m P i ' l ( j i~:r@q:~ ~ I

< 1 1 qs r t 1 I I ' ifiF c t 1 J f d G 1 # 1 F 1 {ei ,0 0 # . I : gM ~ : . v : 1 =.'~I~ 'q l f~i~&ltArc{1i~1?4{11',ith folded hands, I of fer m ,Y ceaseless obeisance to that

Master ho is unique, realizer of he eternal, the Lord" source ofompas i11~everpresent on thi ~earth. respected by scholars giv,erof . I. r1 lly bounties and heave ly glorie 'be uower of in ernalhappin .ss supreme Master known as Shri Laksrnana virtuouspu e. great and. independent.

-! .. :

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f#l1/~rrtm ~ ( / J } i # / ~~ q f1:fq(1iF~'1. , ' ~ = + I ' 1 i ~ ''1q) ~ ,'I:~.~ ~ ~iQ"'I"'H"'+ l)";f~ ~ ::rD"__II' ~ . . W " " ' 1 It II ~ iiiI- '1 . ~ ' : ,; ;: ;- " ~ .. . . ,. 'I " " 1 ' +iI~~..'Qflf)l< 'qlf f tJ~ 11~I'~lm'VlIPJ1r: ~ dh ~ 1 c t 3 ,(flit Uh:U'f'q l ~.tH q IO r I \ Q I I!

'~ ~ lf f f i'~ f i l{ ilq q{I~llrffi 14~.rql~~Te f; ~ l l 1 r ' 'fltilSg - : : r n : r ;~i ~-tll) ~,1{i'Iel '(I 'd1sf~,t!i'(~ {q fti1 1 4 1t1~ u f \ o ) l l ,1 4~I ~I iI~r~J li!l"i '.fq~rq~ OO = - g c g ; ; e ; { 1~{I~ G I = t - a f ; " d ~ l ' f 3 ' i j F l i f l < l~~ ~ ~r~eJ'iCfil ii=iI'41 f r a t T t '11 3lPEU4~'flil~II&~i'cf; 4{&tl(1 VTff ~~'~I ~1 ' aNvm~i f g g - -@ a f r t : . 3iQ[riq ~ I ; y ~ f f f im~f6fi,ll~if Oij,3 1 1 ? 1 t 1 m' ~ = t 1 ~ ' r ~ e f r u n q ~ ' V J R ~it ~ ~ ~ m r 5 1C I i r ~i'I~~ f . i i t 3 f f i " r i t ~ - e r ~ r ~ 1 1 C1~4,11 1 i f ' ~ ~ I i f j@ " ~ q-q r 1 i l i ' 9 f f i \, "~q ' fHgG4 e r n - qrcif;( ~ 3 l;;:'1 i2 lf;:r ~ ~ 'tP 41 { H ' G : ! J { J , qIEjI(IOlf~ ~ tli J 4 ~ ~ ~ ~' c n r H HI"ifR 'if"ill'lJ41 a l r r ~ ~ tS1W 2 J qf~{ tt)(Qi t f I ' 9 , ~ 1 r . 1 ~. m 1 ,3 I t ~ ~ r'16rrfl~1 ~1 1~ ~ ~ ~ c f f i " ' r f ! R ~ ~ ~ ~ n ~ c f i l ~[:(.~ .:H1(~Ii1-~r Sfr;;ireti;Q1 ~~ f1 *(dfl~ 1'~t1I~ ~ a=1$"~~~ ~" ' :Wt2t l1R ~ r ~ 1 1 1~ ~ lQ f f i 'O f i tmalRffr~'1IIH I II ~ e q; I 'ar:rl~~~''f4:II~~~ ~*~lRf~=t:.irt1ftg rf~~1f 1 1 i f ~ ~ If b f J ; f a t ; itI 2fl~

a1 ' ' g ; 4 1 ' ~ 1 'M.~A ~ : ~i 4 . i1lq F t t t i 4 i l H : ~. t ie I'q -qi! i!;U 14 6 F f Q r ' n \ i 'U ~ ' C h~V'{~ u .R~1l~J tUm"!:! i~rfh~:"f~'r:1ft:~3 r llu f l : ! A ! l I i ~ w I ij, I r 4 l 1 , Qir -m a : t un t1~f l J r i n E I IIIYilil M i itJij w t i ' i f ' t n , - f ( a J tiii : I.IiiWI UE G P41iUClOl t= t1 IIIq fll'i\iq q Iff ~ ' t t . u344 ':f l ~ ~ 3lfrTi4 ~ 'tf{ ' u F t n '~l~II'fbhl{ li t a 7 1 ' : P I f f l ' H ~ , {i~l,ati ~m ( 'l fW J , U t

.~ ('~0l1~~1)= t ~ c f f i " 3 F M I ; : o er ~ . it ~ q i t ~ r ~ c I T U J I D f t r ir tff ~ c n T 'in,; tf(P(fRfi'~~ajlrthT( ~ '~ L f i H t l ~ . ' 6 IC f l , { ~~ iW ; '3~1~~ ~ if ~ m'c f i t fI(!J 'if; f f i l l : 0 1 - ~ 1 .~ . S f C f1 1 { ~ ~ c f i 1(tfil: . t ' l 'i fw r t : : J I = t 1 < ' Q ' e f i lm t1 m a - a a ln : ~ I qU I ' 4 , 1fI ~. e p 9 'J tT 1 ~ c f i l3 ' 1 ~ til ~ 3 1 1" I I , 4 . ~ m ' u r ' { ~ iji ~~'~ ~ f~1 . f t l l ~~1r C f i T 1Jff f f c h ~ :1: I

. . . .~zrd.tll t= I r~~efij if),I~"I nil, tZ i l I ~ ~ ~l o n Itf r c f f f i ii if : s 6 F d ~ \ i 1 . 1 1 r l4 H l ~f.,p~~ ~ H ~ II'rii~,-;s F : : i I ~ :P "4T t l ~ II~{~~ r~5~I$~~. ' 1 J f f i " C J ~ 1 1q u T i ' a : r P l i ' - ' [ t a 1 4 1 , ~ II '~ I~

if3'1'1" IH'~,q' f t , . 'Eh1t41~P l l l s i U , . 'ULtr f t~tlql~q I'e f f f i ~ ';r;j~ d i u ~ - r f r f r G t 11;q h11~ B e t IaN'Qf". , B J R ' ~i F ' ; : ;'!a ll , ( - , i f r r L l I C f I 1 l ~ $ I' u \ ( ~ 1 , . 1 .itIt;i U ' 6 i1T , . '~ I n-t ,G T 8 3 , I I u l t ~ 3 " f I l i f f , 1 F c : 1 . , 1 r ~ 'lIta I I fA t ,Qi II ~I

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q '~ 15U~u ~PHf im q U i2 ~ iI kqq) '1 q {[ I '"(1"'11 4,1 / 1 1 6 ~ i fa m ; till il~I r ~ 1ii I I , - q : u ' tf u r ~ ' J ~ H ~ ~ ! " f u , & i i1 8 f 4 I : :!ir~:fihl~,tl~I~41111 ~~ ~~. R , ,- r ~ g i ( I I , ~~'~'H~:', Cr~Cf i I~ q a , I ,& : u f ( l'1 ; ft i . -q i i l , 1 " 1 I I ~ I S 3 i ~ -~ 1 r u i n r ~ 6 B Ht 1 1 1 ' ~ , ~ ( 9 1 1 1 ' f . j F 1 1 ~ ~ 'c t r E u ~ , ~ = Q ' 6 a u ~ a i i i 1 : , T t ~HI t f t fi ~ Ir ~j;a tS U ~f j J i J . f I ~! > l i!i f t ' l ff i iii ( t l f C i ' i! I i j j f i IfN I i ! ] IiIt ' ; , f q t i n II~~I Vifj f ( ' l = . ~ " F o : ' I : ,i i f 'H tillRll f r , 'q~t (fiIf q l J~ ,

'lijl i i i l ,I fa wj'l1c f t o lm , tlift~, 4 1 U II I f .i j " (~ ,fiftd~~fIf 4 , C 1 - Q d l J ' ~ 'itrv'4: ' 2 1 ~q i s ' - ; '' I A , i f ~ i F I , g r d 1 ~ 1 " 'e E ll I'~I , ' R J j 1 f t o f t ~r91 f!!iIl~4 J i '~ ( ," ,ijli~-,1 1 fiir

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Tr.D r . B Bu u m er3i;l(1M~_jri1~I;:ff;::PH 4 1 2 4 ~ ~ till,it ' " t I ' ~ I - a t r i A' E e~ I f;:rm -C1 1til 'iq I 'ilr n , t t f r q(ttl iii, q v - t I ' i I I lf q ~~ '{1M 'Int~I~11t , a f t 1 m 9IGqfQ'fll~li(IJU~~ . . . . , ~ ' - ~'~'I'~"i:rll ; ; ! ; l ' F c t , ~ r~'ff '"Ia fH ? ; I n " f t J f'd ~ ~ i l l ''"I4~ II~ - ~'~,W f ~ e J l the yogi, h is m in d and breath f.nel~8e{1 n . the in ner g o o l .d irects h is guZt ! outward , u n b lin kin g .hiJnself s ' e e i n g l l ye t as i . f n o t seeing,by your grace, M aster. th is is the impr in t ( 1 : f Siva.This Rea li t indeedis the state o . { SiViJ ,beyondboth void and non-vo id' I f 1m1:A 9;qHA ft r! ! 'lc f ~ R r r a m m ~Ir.-n;; f l~ ~ lffi g4~llJqi!.q: C h i ' l f f f ! : t "'UFlI i i f i I ' : : I31t rw fl:I21" ~,~ ~IIfl1 \ HI: ifi",ifFif '11 '1 j'e C h I:mSQ~l~~ t E U F S 0 H I L b M - ~IM""~riFQ~ldt5 f t " : 1 1

" " . .WhonJ !e Sa iV{ lS worship {is Siva, t i le V e,em ntins as Bralunan . the_-Buddhis t J lI S Buddha , th e' l ogician s as th e A g'en l, Ihe Jainas as Arlzld a nathe' ,M iJ 'n 't .u l, sakaJ as Karma, rnay he, Hari, the Lord oflile three worlds,b estow u pon u s the d esired fru it.

~~-'ti~-ii ' _ , I. . ,~

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(ilI7,r:fJi(-~a.flql;f r i o 'uitf f f f' 1 l rnQ:a l j41C; ' - ' ~D 'q,(::qfi~&'f i : rN'

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ito ~l f tq ;~a 'J{ ..+f,H~J;:i '~:tl-Q!iii '1 f i : r& ~3i f ' c n l ' t i '@Wi~(1)' i f al'flI:=Tr l~'~lqq '~'a ~I 6 T F ! ~ e a , ~ ff~ n , : ~ = f 4 ! i l ' " Z IT ~ ~ ~~ I T ~ 1 J [ G fil l r q 4 '~t{-ilil r 1 4 C i fJ I ~ ' [ ~ a < i " . q ~ F ~a ; ~ ' f

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. f a ~~ i 'f ; : l 3 f 1 4 fIf' , + t r Y . t.h C ( & i ftr~ I Iijc t 1 ll i P 1 g 'I I P H 4rll~~lq,q!~~; ItIT ~1ill f f f . : t ,6qq I 'in'{~ij ii im C h ~f ir .@ ii,~1 F l 1 a r ; Q f il ' ,('it i{I' !U, I ~ ~ ~ I ~

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a T r t lit~){aq' '~ ru ~t H' f C l 1 T l J ~,f~a : f ( i 1 " e ) f e : ' H _ j F i f! i c F iH, , + I f _ t 1 1 E : 1 , I~ , v a iii'" I f'Ii f r l ' R ' q u ' s f t : , r I' F a : , If $ 2 > & Ul :Q 1~[l6 ' , l l / l S I I l i I , a o t ' 4 ' i ! J ' tfI iIilr,'~fll~6 C f i tAh\q f i l ffll f f l s f II ~ '{ U3f'~";-'~ % ~ ~ ~ ~ 4 6 ! '~ ~ , " f I ~~c f i "~ ' q , 1 : J t1 ' i f ~ ' 3,TidlI{O I ~ "

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Place J alllmu,

I " S , - i , H ' ~ . 1&,,'R' A " " _ , S " " " H R A , , :- , 'M ' , ' " T ' - R . . .U " S , , , L T "_~ I. r Y ' ~ 1 ," - _ n_ _ , ' , ' - : . . " _ , ~ / >:, ",Head O!fice~'Ihher ,'i,hal},Srinagar - ~90 021(Kashmir i

Aun.f in is t , rat . iv' O f f u : "2f,~'ohinder " ag r~Can4 : J 1 . 1 R oad ~, arnmu [Ta I :i) ~ 180Tel =55'~7=-5

IJe' lh f O jJice :Sarit I Vihar."I ew Delhi _ W] 0 044

0 . . , . : Tel ,_6943307'Tc'I,-~'ax' 69556'~]

I

l aDialed l3~4~2000The disciples and the devotees besides tbe member: ofthe Trust were

deeply shocked ta l learn about "h e s ad demise of Shriyut Madhusudan J iKoul of Chandigarh) our guru b other,

I he Ideal', being inevitable one C 3 1 only pray ,~OF the peace of the'departed l' IO '[U ] ~

The Guru-parivar pray to Gurudeva for "he upliftrnent of his soul andbestowing courage to his family to bear this, tremendous loss.

2 , . ,Dated 30~:8,2000T he Tru st members a .d the devotees o fSwami JiMaharaj 'we re ver ,Ymi c shocked to hear the demise ofSmt. Kamlavati " ,> nbardar, our guru

sister- and, mother of Shantaji Kukiloo and mother in-law of Prof.:M~L.,Kuki loo,. ,

Kindly convey heartfelt condolences to! Shanta Ji from all of 'U,S.Assembled d '_ otees on 27.,8.200DI also requested the trus to,express theirheartfelt condolences to Mrs, and Mr. Kukiloo,

May Guru dev 3, bestow peac'e to 'the departed, s , o ' L d and showerbliss tothe S3In,e~

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3 , . ,Dated 15~9.21000TIle Members of the trust. pre ent at Jammu .and whole of the Guru-

parivar, assembled in connection with the Jag of Swami Meh ab Kak Iiwei e shocked to learn about the sad demise of Sbri S,.N.Kale , father ot ShriG ,L ~Kak, Pamposh Encluve, New D e - 1 1 1 M I. guru brother an d a member oft he Gu ru - pa riv ar), .

~' .A1Mr .yed ~I(JGu rudeva forthe u p f t 11enL of th departed soul andfor bestowing courage to his family members to bear 't lis irreparab e] ,0 ' i." S ~':tI. , "

Closing wi h ar most condolencesS , o / -B. , ' .: .' ~Kau l (Trus t ee I,

- 1 ' O ' f Ishwar A hram Tru sr

" . . . .

AnnualSubscrintion .'R s. 80~ IOO/J r ice Pe r C O J J I Y . ' Rs. 2 0 ,.0 0O'L erseas Subs :ri} .tion ~~JS 25.00A ll corresoondenre & subscription

must be sent to the Administrative 9lfi e :Ishwar Ashram Bhawan2~Mohind.er .....gar

Canal RoadJ ammu Tawi - 180 002.Phone : 555755, 55_117.

Infornunion regarding prin t ing (J publishing etc.can be hall romB J -0nc h 9ft ': ce

F-'J 15 , Sa rit a . Vihar , New Del h i, - 11']a 044.'P I one: 6943307

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6.and n otes .etc by Sw,a.m'i L a k s h m a n ,]00 , M m . h ,a . r g j' V ' ; a t u h l J I u r u t h a Su lra . w iH ru EngUsh translarion by Swamj L ak sbman 100Ku Rda[r un~'V ~gyan R ah a s , y am b y S w a m i Lakshman Joo (Eng~] sh)S wami L ak shm an $00 k i: Jeevani il~ SmL Prabha Devi

7520205')12525~SO" " I i O "~ .

L I S , ' OF B ' O O . . ' K " , ' l S / ' ' P " U B ' I -L Ie '" A I T " I O . . N " " S ' . I '. , . ' . . ,'< ",,'.,,: ,,' ~ "" '" . "- ' , , '. :l1." I , ' , :I . Kas,h 'm i r S hal vi sm- S ecret Supreme by ' Swami Lakshmaa J 00 (Engii sh)' 2 ; , Trlks h a , 8 t r , a , ~ , R a b a . s : y a , -Prakri ' Y ~ ,by S wam i L aksh man Joo (H in di)3. S~r~Bhagavad Geeta with AbraiDa,\~alguptajs San sk r it c or nmen t a ry an dHindi translation by Swami Lakshrn an J 0o &, Smt. Ptabh a Devi,4" Tantra loa with Hindi translation by Swami Lakshman Joo5. ,Bhagv a.dgi ra w~h S a n s k .r~t co :mm entary b~ Abhinav l h _ g upta

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7 ",1 0 10..9~ Bhavarchan by Smt. ptrabha OfJv iIIO . S harika :8oah by S a c ch id an a n dI l. Sarika Chascha-Rameshwar I ha : wirh Hind:i lnmB]ami:on by Prof M:. 'L~ Kukmloo.1',. Shradd l ra rchan: I J. Sandhyopas a n a , Vid_bi by S W ' 3 m , w Lakshman 1 0 0: 1 4 . Amr it eshwar B'hu ]n~. : P1 l . ] j l l , edited h~ Swami La ..shma .n J o e15. Sri Amriteshwar Bhairav S t 1 [ ] : I [~ "with Hindi trsrrslari on by Prof, M.'L" Kukiloo.16. Parspraveshika w ith H in di lrmls.~aIion by Prof. N,.K, IG 'WtorO 1& by M",L ,K, l l kU,oo"11. Asrotrar Satanamavali of Sri Gurudev by Prof ~t,L. Kukiloo,18,. Kashmiri Shaivadarshan - Y;un/,' i y : a : m J 1, b y Swami Lakshman 1'001

W'~ t a ; , . , H'I '~Ii"Ii ~ I , ; T r a n s l "lI;h I i " ' L n f I I . . ' l L J 1 ' ~ r J l " l lf ~M ~ I K ' 1 1~ i I J . . , . ~ , to o , ~ L t I l W . II l~ [ 1 ! U l J III LL IID.W ~ J Y J I j [ ! J J , I L ~ J L I lU:) r, ' - _ J l , .& , L. ,-" -u A . !J I. lI l - -, I .19 1 'Maan~ Khan ~, P JpHai (Lecture in: 'ng'~1,h/Hinm translati oJ[) ~b:yProf. ' l \ .1 .L.Kuki loe . 5,1;0- S h a rik a A sh to na r Shat ',' amav ali b: :t P rof - M ,_ , ,_K u ld 100. '~0'1 : I . '['I, h " n ' G ; !~u snui ( N w 'iIf'\aI; 'i1~sed editi r i ' " i I " ' i " l ) , 11n !Q a n s k r i t "l. -'~ J J . l]..... . It--I, . l l .A l !~dLi, !t .o I4 ! J. _ ,_.~ _t_ tIl."- t. l I I~~_ ~l]LIIJ. 'U!lJl IJ, } Jll, ~Q ~ W_-JJ~ 1.s.M~22. Saha]' Vicb ar Part I I [A Co,Uect~on of Kasbmiri 'Po.ems) lJy Pt. DinaI ath Ganj a o. T h . . o:23. S ; a h : a JVic'haT 'Part II [ o o W 1 l a i l i n i n g , Kashmiri trans. of S h E V Surra ~ t c - ) b ~ Sh- , O+,N" ' G i l] ] J jo o . 3 5 2-4; Siihaj V'.icb~rPanIll English t t , a I D l s ~ a t i o , r n l , of S n ' r u v a s t l 1 : t r . a : v ' a l i by Sh, D.N. G~jjoo W 5 02 '5 ' A n ' Intr: 'Oduct~,on of Kashmir ' S , h _ a ; ~ , v ~ i s mb y S h, :D.:N'.G,mjloo : 3 02 6_ Am a.m at h ymtr~ (Kash:miri) edited by SU I t . Prabha Devi ~O27. Pajar lP~jraw (Kashmirt) By Sh, J ..N. J{ouru,Kama l lO28. Samb Panehashika 1 ~ 1 i t h H in di tran sla tion by' swam i La k shman Joo 25'~ 2 , 9 I o Aw aken ing o,f S~upn~me 'Consciousness (Bnr ,gUsh) (A collection of

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'W it h En,g ] ru s11comm en t a ry by S, h m J " _ 'N _ Kau 1 Kamalo~]1 Pract ice end Oi~$pl:ineof Kashmir Shaivisrn (English) by Swami Lakshrnan 100(new editi on)

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